Tagged: Christianity

A white robe was given (Rev. 6:9-11)

Previously: O Lord … how long? (Rev. 6:9-11)

The scripture

Rev. 6:9 – When He opened the fifth seal, I saw under the altar the souls of those slaughtered because of God’s word and the testimony they had. 10They cried out with a loud voice: “O Lord, holy and true, how long until You judge and avenge our blood from those who live on the earth?” 11So, a white robe was given to each of them, and they were told to rest a little while longer until [the number of] their fellow slaves and their brothers, who were going to be killed just as they had been, would be completed. (HCSB)

In response to the martyrs’ question about God’s plans for His day of vengeance, the Lord provides each of them with a white robe, and they are told simply to “rest a little while longer” (v. 11). We see white clothing in other places in Revelation:

  • In Christ’s letter to the church at Sardis, He tells them, “but you have a few people in Sardis who have not defiled their clothes, and they will walk with Me in white, because they are worthy. In the same way, the victor will be dressed in white clothes” (Rev. 3:4-5a, emphasis added).
  • In Rev. 3:18, Jesus urges the Laodiceans to “buy from Me gold refined in the fire so that you may be rich, and white clothes so that you may be dressed and your shameful nakedness not be exposed …” (emphasis added).
  • And in Rev. 4:4, we see that the 24 elders are dressed in white clothes. Surely these white clothes represent the righteousness of Christ.

In Jesus’ parable of the wedding banquet (Matt. 22:1-14), the one thrown into outer darkness is not dressed in appropriate attire. It’s not that he is too poor, or ill-advised; rather, he refuses to wear one of the white robes the host provides freely to all guests. The white robes given to the martyrs in Revelation 6 no doubt symbolize that they were made white by the blood of the Lamb, and that those clothed in Christ’s righteousness may wait in confident expectation that He will avenge their untimely deaths.

Maimonides, one of the great Torah scholars of the Middle Ages, says the Jews used to array priests, when approved of, in white robes; “thus the sense is, they are admitted among the blessed ones, who, as spotless priests, minister unto God and the Lamb” (Jamieson, Fausset, Brown, Rev. 6:11).

The martyrs also are told to rest “a little while longer.” None of them presses the issue by asking, “How long is that?” It seems enough to have God’s assurance that He will be true to His word. The timing of the Lord’s plans for the ages is known only to Him and remains a mystery and at times a matter of considerable debate for us. One reason the Book of Revelation is so difficult to interpret is because of the timing of its content. Have most of these prophecies been fulfilled, as preterists argue? Are they fulfilled at various stages in human history, as historicists contend? Are they yet future, as futurists believe? Are they to be interpreted figuratively rather than literally, as spiritualists argue? Or is there perhaps some element of truth in all of these interpretations, as eclectics say? One thing we all can agree on is that God, who is “holy and true” (v. 10), will fulfill His promises. That truth alone enables the saints to rest.

Nowhere in this passage do the saints seek to take vengeance into their own hands. They know what the Lord has said: “Vengeance belongs to Me; I will repay … As surely as I live forever, when I sharpen My flashing sword, and My hand takes hold of judgment, I will take vengeance on My adversaries and repay those who hate Me” (Deut. 32:35, 40b-41).

It is interesting to note that when Jesus reads from Isaiah 61 in the synagogue in Nazareth and declares that “Today as you listen, this Scripture has been fulfilled” (see Luke 4:16-21), He stops quoting the prophet in mid-sentence. He has declared that his earthly ministry involves preaching good news to the poor, proclaiming freedom to the captives, recovering sight for the blind, setting free the oppressed, and proclaiming the year of the Lord’s favor. But then, abruptly, He stops. If He were to go on, the next line reads, “and the day of our God’s vengeance” (Isa. 61:2). Clearly, Jesus reserves that day of vengeance for a future time more closely associated with His second coming. When we finally get to Rev. 19:2 we see that “He has avenged the blood of His servants …”

The length of the martyrs’ rest is implied but not implicit. It is “a little while,” eti chronon nikron, yet a little time, just a little while. God’s timing is not ours. Peter writes, “Dear friends, don’t let this one thing escape you: with the Lord one day is like 1,000 years, and 1,000 years like one day” (2 Peter 3:8). His delay is an opportunity for repentance (2 Peter 3:9). And judgment most certainly will come, followed by new heavens and a new earth (2 Peter 3:10-13).

Next: Until their fellow slaves were killed (Rev. 6:9-11)

Are there times we shouldn’t talk about Jesus?

Consider Matt. 8:4 – Then Jesus told him, “See that you don’t tell anyone, but go, show yourself to the priest, and offer the gift that Moses prescribed, as a testimony to them.”

Is the leper whom Jesus healed really not to tell anyone? Obviously, he has to say something to the priest in order to fulfill the requirements of the law. But what about his family, friends and others in the community? Is he expected to hide this obvious miracle from their eyes — especially since now, for perhaps the first time in years, he’s able to have personal contact with the ones he loves? What’s the point of Jesus’ stern command?

Quite simply, it appears Jesus is making it clear that the time has not yet come for Him to be fully revealed as the promised Messiah. Although in some private settings — as with the Samaritan woman at the well and in the presence of His closest disciples — He affirms His Messianic identity, He carefully calculates the day in which He must ride triumphantly into Jerusalem and be hailed King of the Jews. Until Palm Sunday, however, He must continue His earthly ministry without inciting His followers to prematurely declare Him King or His detractors to prematurely seek His death. All is done in God’s perfect timing. His command to the healed leper to hold his tongue looks to His future date with destiny, when He is declared King and fulfills the role of Suffering Servant in a single week.

The apostle Paul puts it well in Gal. 4:4-5: “But when the fulness of time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons” (KJV)

One final note: After Christ’s resurrection, the recipients of His grace are never commanded to hide the message of the Messiah.

Reflections on 9/11 – Do Christians and Muslims worship the same God?

Are Yahweh (the God of the Bible) and Allah (the deity of Islam) the same? Are the differences between them inconsequential  — so small, in fact, that they negate any grounds for debate?

As we approach the 10th anniversary of 9/11, many, in the spirit of tolerance, will conclude that we all worship the same God. The only differences are in styles of worship, sacred scriptures, doctrines and traditions.

Former President George W. Bush said as much in a 2007 interview with Al Aribaya Television: “Well, first of all, I believe in an almighty God, and I believe that all the world, whether they be Muslim, Christian, or any other religion, prays to the same God. That’s what I believe.”

The Qur’an seems to support the former president’s view:

Do not argue with the people of the scripture (Jews, Christians, and Muslims) except in the nicest possible manner-unless they transgress-and say, “We believe in what was revealed to us and in what was revealed to you, and our god and your god is one and the same; to Him we are submitters.” (29:46).

The words of Rodney King echo in our ears: “Can’t we all just get along?”

It’s personal

But insisting that Christians and Muslims worship the same God dishonors both religions and disrespects the people who hold dearly to their teachings. In other words, both Christians and Muslims should respond with a resounding “no” to any suggestion that the God of the Bible and the God of the Qur’an are the same.

But let’s make the issue more personal. Every person can know the difference between Yahweh and Allah by asking three personal questions:

1. Does God know me?

Allah. The Qur’an teaches that Allah is the transcendent creator, all-powerful and all-knowing. He knows who you are; in fact, he has fatalistically determined your thoughts, words and deeds – good and evil – and even your eternal destiny, which is why Muslims so often say, “If Allah wills it.” So, Allah does indeed know you.

But Allah is not truly personal, knowable, or approachable. The Qur’an depicts him more judgmental than gracious. He exists as a singular unity who has no “partners.” In fact, to call Jesus the Son of God is to commit the unpardonable sin, or shirk. Of the 99 names for God in the Qur’an, Father is not one of them. In Islam, it is considered blasphemous to “presume” that one can know God or claim any sort of close, personal fellowship with Allah. He reveals his will, not himself.

Yahweh, the God of the Bible, also is depicted as the transcendent Creator. He is all-knowing, all-powerful, and everywhere present. He knows us; but more than that, He is knowable and approachable to us. He created us in His image – with personality, thought, and will – for the purpose of enjoying an everlasting, unbreakable, intimate relationship with Him. He exists as a Trinity in eternal relationship as Father, Son, and Holy Spirit.

In fact, God is so knowable, He came in the flesh as Jesus of Nazareth. Consider just a few of the abundant evidences in scripture:

  • John 1:1-3, 14 – In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. All things were created through Him, and apart from Him not one thing was created that has been created….The Word became flesh and took up residence among us. We observed His glory, the glory as the One and Only Son from the Father, full of grace and truth.
  • John 15:14-15 – You are My friends if you do what I command you. I do not call you slaves anymore, because a slave doesn’t know what his master is doing. I have called you friends, because I have made known to you everything I have heard from My Father.
  • John 17:3 — This is eternal life: that they may know You, the only true God, and the One You have sent-Jesus Christ.

Does God know me? Allah and Yahweh are depicted as supreme beings who know everything and everyone. But … only the God of the Bible is truly personal and knowable.

2. Does God love me?

Allah.The Qur’an teaches that Allah loves those he chooses to love and hates those he chooses to hate. “Allah loves not those that do wrong,” says the Qur’an (Surah 3:140), neither does he love “him who is treacherous, sinful” (Surah 4:107). “Those who reject faith and do wrong – Allah will not forgive them nor guide them to any way – Except the way of Hell, to dwell therein for ever. And this to Allah is easy (4:168-169).

Other types of people Allah hates:

  • Transgressors (2:190).
  • Ungrateful and wicked creatures (2:276).
  • Those who reject faith (3:32; 30:45).
  • Those who do wrong (3:57, 140; 42:40).
  • The arrogant, the vainglorious (4:36; 16:23; 31:18; 57:23).
  • Those given to excess (5:87).
  • Wasters (6:141; 7:31).
  • Treacherous (8:58).
  • Ungrateful (22:38).

Yahweh, the God of the Bible, on the other hand, loves all people (John 3:16). He proved His love for us in that while we were still sinners, Christ died for us (Rom. 5:8). John writes, “Love consists in this: not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10). Even though God hates sin, He loves the sinner and takes no pleasure in punishing him (Eze. 18:23).

Does God love me? Only the God of the Bible loves all people.

3. Did God die for me?

The Qur’an teaches that Allah did not, would not, and will not die for you, nor would he send anyone to die for you. In fact, the Qur’an insists that Jesus did not die on the cross, but was taken up into heaven, and Judas, or someone who looked like Jesus, was crucified in His place.

Further, the Qur’an teaches that there is no need for God to provide a sacrifice for sin because ignorance of Islam, not sin, is man’s problem. (The possible exceptions are apostasy from Islam and refusal to convert to Islam.) Staying away from major sins (whatever those are) will automatically result in one’s “small” sins being overlooked by Allah (4:31).

Yahweh, the God of the Bible, on the other hand, loves us so much He sent His Son to die for us. This was determined in eternity past, before you and I were ever born and before any of mankind had fallen into sin; Jesus is declared to be the Lamb of God slain from the foundation of the world (Rev. 13:8). Jesus, who knew no sin, became sin for us (2 Cor. 5:21).

But even more than dying for us, God the Son rose from the dead, conquering sin and death, and He offers us forgiveness of sins and eternal life by His grace through faith in Him.

Did God die for me? Only the God of the Bible sent His Son to die for sinners, securing eternal life for those who trust in Him.

So, are Allah and Yahweh just two different names for the same God?

No. Allah is distant and unknowable; Yahweh is close and personal. Allah does not love every person; Yahweh does. Allah did not, would not, and will not die for you, nor would he ever send anyone to do so; but the God of the Bible loves you so much He sent His one and only Son to die for you. And He stands ready to grant you everlasting life if you will receive Him by faith.

The second seal (Rev. 6:3-4)

Previously: A bow and a crown (Rev. 6:1-2)

The scripture

Rev. 6:3 – When He opened the second seal, I heard the second living creature say, “Come!” 4Then another horse went out, a fiery red one, and its horseman was empowered to take peace from the earth, so that people would slaughter one another. And a large sword was given to him (HCSB).

The opening of the second seal, like the first, is accompanied by one of the living creatures saying, “Come!” and a horse and rider bursting onto the scene. This is a horse of a different color, however – fiery red – and the horseman has been given the authority to plunge the world into warfare. While the first rider, on a white horse, is given a bow, the second rider is presented with a large sword. Let’s look more closely at these verses and see, first of all, if we may determine what this means to a first-century audience. Then we will explore the possibilities for today’s audience.

Jesus now breaks the second seal on the scroll. Remember that these seals likely are pieces of wax or clay that have been stamped with a ring or other metal object bearing the insignia of the owner. They identify the one who has authorized what’s been written, and the seal may be broken only by the designated authority, in this case the Lamb. Likely, as each seal is broken, it allows another portion of the scroll to be unraveled, until all seven seals are removed and the full message is revealed.

As the seal is opened, John hears the second living creature say, “Come!” As we learned in the last lesson, this call probably is not to John but to the horse and rider, who appear obediently.

Next: A fiery red horse (Rev. 6:3-4)

A bow and a crown (Rev. 6:1-2)

Previously- A white horse and its rider (Rev. 6:1-2)

The scripture

Rev. 6:1 –Then I saw the Lamb open one of the seven seals, and I heard one of the four living creatures say with a voice like thunder, “Come!” 2I looked, and there was a white horse. The horseman on it had a bow; a crown was given to him, and he went out as a victor to conquer (HCSB).

Is there any significance to the bow this mysterious rider wields, or the crown he wears?

It’s interesting to note that this rider has a bow, but there is no mention of arrows. Could this be a symbol of political and economic power, or simply a form of sabre rattling that urges his enemies to make peace while there is still time? Those who say the rider is Christ think differently. Matthew Henry, for example, writes: “The convictions impressed by the word of God are sharp arrows, they reach at a distance; and, though the ministers of the word draw the bow at a venture, God can and will direct it to the joints of the harness. This bow, in the hand of Christ, abides in strength, and, like that of Jonathan, never returns empty” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, Re 6:1–2).

This rider wears a stephanos, the garland of a victor, in contrast to a diadema, the crown of a king. When Christ returns in Revelation 19 He wears many crowns (diademata) and is personally attended by the host of heaven. So once again it seems this rider is not the Lamb, but one who appears like him, riding the white horse of victory, wearing a victor’s crown, and with authority to conquer.

Warren Wiersbe puts it in perspective: “Certainly, there is a sense in which Jesus Christ is conquering today, as He releases people from the bondage of sin and Satan (Acts 26:18; Col. 1:13). But this conquest began with His victory on the cross and certainly did not have to wait for the opening of a seal! We shall note later that the sequence of events in Revelation 6 closely parallels the sequence given by our Lord in His Olivet discourse; and the first item mentioned is the appearance of false Christs (Matt. 24:5)” (The Bible exposition commentary, Re 6:1).

Finally, John writes that a crown is “given to him.” But by whom?For those who say this rider is Jesus, the crown and corresponding authority no doubt would be given Him by God the Father. Futurists, who argue that the rider is the Antichrist, say Jesus has granted the “man of sin” (2 Thess. 3:3) this authority for a short time, or contend that the people of the earth, terrified by the political, economic and spiritual vacuum left in the wake of the rapture of the church, gladly defer to this emerging world leader. In any case, this rider is a conquering world figure, and whatever he does is either enabled or permitted by God.

Three other horsemen soon will appear, bringing war, famine and death to the earth. Together, these four horsemen of the apocalypse are instruments of judgment in the hands of Almighty God.

Next – The second seal (Rev. 6:3-4)